[1] Postcolonial theologians argue that, in the past, the dominant Western form of Christianity is actually determined, shaped, and defined by European colonialism, implying and reinforcing notions such as Eurocentrism, colonial exploitation, and the superiority of European values and culture.
[4] Therefore, traditional fields of translation, exegesis, and hermeneutics in biblical studies have to be reconsidered in light of postcolonial criticism, and non-Western perspectives have to be taken into account, even as focal points.
First, it opens up potential areas and possibilities for interdisciplinary work, enriching the discipline by enabling multiple approaches to bring in their insights.
In addition, it also avoids detachment from the contemporary world, as work done in the discipline would have to respond to postcolonial contexts.
As history is essentially a narrative of what happened, it is always an interpretation, which is "bound by time, place, and the social, political, religious, cultural and economic positions of writers", and a representation, being an "interested construction of representation through which power is expressed, reflected, and exercised.
As such, postcolonial criticism contributes to the discipline by putting forth a recognition that current narratives are, or at least are likely to be, shaped by the colonial context.
"[5] It is argued by R. S. Sugirtharajah that its development is further held back by Western reluctance to analyse the theological implications of colonial imperialism.
However, since Asian churches have historically been considered under colonial authorities, theologians have had to wrestle with the tension (or even conflict) between religious and national identity.
In addition, its focal points include indigenization, liberation from poverty, as well as practical commitment in engaging with the praxis of reality.